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330 OUTLINES OF INDIAN PHILOSOPHY specially important point to note here is the concern which both the schools exhibit to maintain that it is not of the essence of a command to contain either a promise or a threat and the consequent exclusion from Vedic teaching proper of the idea of recompense, which doubtless constituted originally the sole motive of sacrifices.
We have thus far considered what are termed kämya and pratişiddha karmas or optional and forbidden deeds (p. 108), which constitute the sphere of the hypothetical imperative, and seen that there is practically no difference between the Bhättas and the Prābhākaras in their attitude towards them. There is, however, an important distinction between the two views and it comes out clearly in the case of the third variety of unconditional duties' (nitya-karma) like the regular offering of twilight prayers (sandhyā), which after all constitute, as we shall see, the essential part of the discipline of the Mimāṁsā regarded as a darśana. In accordance with the hedonistic basis of conduct accepted in the Bhățța school, these duties also are conceived as serving an end, viz. overcoming past sin (durita-kşaya). Further, by adherence to them, one keeps off the sin (pratyavaya) that is sure to result from their neglect. In neither case does their performance bring any positive gain, but they are not without an aim. According to the other school, such deeds have no consequence whatsoever and are to be performed for their own sake. They are not a means to an end, but are themselves the end. While according to the Bhāțțas dharma even in its form of nitya-karmas is only of instrumental value, this school pursues it as the supreme good, regarding it as definitely above artha and käma or empirical motives taken in their totality. Here we have a conception of duty for duty's sake, and that in a sense far more rigorous than in the Gītā, since even motives so pure as 'cleansing the heart' and 'subserving the purposes of God' (p. 125) are excluded and the doing of duty is placed on a basis of absolute disinterestedness. The law governing dharma here may there· SD. p. 130. * Apūrva, in general, is described as svayam-prayojana-bhūta. See Tantra-rahasya, p. 70.
